t works like this: 'I am not only conscious of God's
revealed claims upon me, and my own duty to Him; but, as far as I
understand, I have put myself in line with what He wants me to be and
do. For instance, I am told that whilst God will sanctify me I am able
to sanctify myself. I therefore ask, "Have I so far co-operated with
Him as to come out and separate myself from evil?" If I am right I can
say, "Yes, I have"; and as a further evidence of my sincerity I seek to
abstain from all appearance of evil.'

I am also commanded to present myself for practical and joyful service,
and I am told that I must believe such a sacrifice is acceptable
because whatever touches the Divine altar is holy. Now, I can be quite
sure as to my compliance with these demands, and my willingness to live
as a sanctified soul ought to live. I know whether or not in these
things I have done my part; and, if I know that I have, I can then
reasonably trust God or reckon on Him to do His part. That is what Paul
calls 'a good conscience toward God', and there is no presumption in
such a conclusion.

If we turn to John's Epistle we shall see how plainly he puts the truth
about assurance. 'If', says the Apostle, 'our heart condemn us, God is
greater than our heart, and knoweth all things'; but 'if our heart
condemn us not, then have we confidence toward God'. Without this
conscious sincerity it is useless to pray for the blessing, for God
cannot sanctify us whilst we are clinging to any known wrong or
compounding with some doubtful habit or folly. If, on the other hand,
we are conscious that we have no reserves, and accept by faith the
cleansing Blood as the cure for our heart's plague, we may with all
reasonableness say, 'I have the testimony of my own spirit'.

2. Let us look at the second class of evidence, namely, _the testimony
of the Spirit of God_--the assurance of the Holy Ghost.

If we are to be quite certain about the important things in relation to
the soul, we must have the expression of God's mind and approval.
Nothing is made clearer in the Apostolic writings than the fact that it
is our blessed privilege to have this Divine testimony. Paul not only
tells us that 'the Spirit beareth witness with our spirit, that we are
the children of God', but speaks of the marvellous manifestations of
God in saved souls in subsequent revelations: 'We have received the
Spirit, which is of God; that we might know the things that are freely
given to us